صٰلِحُ
Appears 3 times in Quran
Derived Words (2)
Words derived from the stem "صٰلِحُ".
Occurrences in Quran
Found 3 verses containing "صٰلِحُ".
فَعَقَرُوا النَّاقَۃَ وَعَتَوۡا عَنۡ اَمۡرِ رَبِّہِمۡ وَقَالُوۡا یٰصٰلِحُ ائۡتِنَا بِمَا تَعِدُنَاۤ اِنۡ کُنۡتَ مِنَ الۡمُرۡسَلِیۡنَ
7:74.
اصل بات یہ ہے کہ اونٹنی سے ان لوگوں کو کوئی بغض نہ تھا۔ نہ اونٹنی کا مارنا کوئی اتنا گناہ ہے۔ صالحؑ اس اونٹنی پر چڑھ کر ملک میں تبلیغ کرتے تھے۔ انہوں نے اونٹنی کو اس لئے مارا کہ صالحؑ کی تبلیغ ختم ہو جائے اور لوگوں میں وہ بدنام ہو جائے۔ اس وجہ سے ان پر عذاب آیا۔
See 7:74.
See 7:74.
Important Words:
عقروا (hamstrung) is derived from عقر. They say عقره i.e. he wounded him, or he wounded him much; he hacked or hamstrung it (a beast); he struck or cut its (an animal’s) leg with a sword, etc.; he stabbed an animal, etc.; he killed, slew or destroyed. عقربی means, he detained or restrained me. عقر and عقرت mean, he or she was barren and produced no issue (Lane).
Commentary:
The reference in the pronoun "that" in the clause, bring us that, is to the punishment mentioned in 7:74 above. The she-camel was held out as a sign, and that sign was to be witnessed on her being obstructed by disbelievers. They not only hindered the free movement of the she-camel but even wounded and killed her which amounted to an open challenge to Salih to do his worst,—to call upon his God to send down the threatened punishment upon them.
d
7:74.
1
اصل بات یہ ہے کہ اونٹنی سے ان لوگوں کو کوئی بغض نہ تھا۔ نہ اونٹنی کا مارنا کوئی اتنا گناہ ہے۔ صالحؑ اس اونٹنی پر چڑھ کر ملک میں تبلیغ کرتے تھے۔ انہوں نے اونٹنی کو اس لئے مارا کہ صالحؑ کی تبلیغ ختم ہو جائے اور لوگوں میں وہ بدنام ہو جائے۔ اس وجہ سے ان پر عذاب آیا۔
a
See 7:74.
976
Important Words:
عقروا (hamstrung) is derived from عقر. They say عقره i.e. he wounded him, or he wounded him much; he hacked or hamstrung it (a beast); he struck or cut its (an animal’s) leg with a sword, etc.; he stabbed an animal, etc.; he killed, slew or destroyed. عقربی means, he detained or restrained me. عقر and عقرت mean, he or she was barren and produced no issue (Lane).
Commentary:
The reference in the pronoun "that" in the clause, bring us that, is to the punishment mentioned in 7:74 above. The she-camel was held out as a sign, and that sign was to be witnessed on her being obstructed by disbelievers. They not only hindered the free movement of the she-camel but even wounded and killed her which amounted to an open challenge to Salih to do his worst,—to call upon his God to send down the threatened punishment upon them.
a
See 7:74.
قَالُوۡا یٰصٰلِحُ قَدۡ کُنۡتَ فِیۡنَا مَرۡجُوًّا قَبۡلَ ہٰذَاۤ ۖ اَتَنۡہٰٮنَاۤ اَنۡ نَّعۡبُدَ مَا یَعۡبُدُ اٰبَآؤُنَا وَاِنَّنَا لَفِیۡ شَکٍّ مِّمَّا تَدۡعُوۡنَاۤ اِلَیۡہِ مُرِیۡبٍ
Commentary:
The people of Salih here complain that they had hoped that he, promising and talented as he was, would bring them prosperity and glory; but, quite contrary to their expectations, he was going to ruin them by forbidding them to worship what their fathers worshipped. This threw them into disquieting doubt about the truth of his mission.
The above-mentioned expression of opinion by the people of Salih about him was no flattery. He really was the centre of their hopes, as are all Messengers of God who impress their people with their extraordinary talents and great righteousness of conduct from their very childhood, and such was the Holy Prophet of Islam. Abu Bakr, ‘Ali, Zaid and Khadijah all believed in him before they had any knowledge of the details of his teachings or had seen any sign in support of his mission. They accepted him on the basis of the evidence that his life was spotlessly pure.
The words, And we are surely in disquieting doubt concerning that to which thou callest us, mean that, just as the taste of the mouth of a man who is suffering from some internal malady becomes vitiated, similarly, the hearts of these people having become corrupt, the very teaching which had come to remove doubts and misgivings appeared to them as creating doubts in their minds.
1443
Commentary:
The people of Salih here complain that they had hoped that he, promising and talented as he was, would bring them prosperity and glory; but, quite contrary to their expectations, he was going to ruin them by forbidding them to worship what their fathers worshipped. This threw them into disquieting doubt about the truth of his mission.
The above-mentioned expression of opinion by the people of Salih about him was no flattery. He really was the centre of their hopes, as are all Messengers of God who impress their people with their extraordinary talents and great righteousness of conduct from their very childhood, and such was the Holy Prophet of Islam. Abu Bakr, ‘Ali, Zaid and Khadijah all believed in him before they had any knowledge of the details of his teachings or had seen any sign in support of his mission. They accepted him on the basis of the evidence that his life was spotlessly pure.
The words, And we are surely in disquieting doubt concerning that to which thou callest us, mean that, just as the taste of the mouth of a man who is suffering from some internal malady becomes vitiated, similarly, the hearts of these people having become corrupt, the very teaching which had come to remove doubts and misgivings appeared to them as creating doubts in their minds.
اِنۡ تَتُوۡبَاۤ اِلَی اللّٰہِ فَقَدۡ صَغَتۡ قُلُوۡبُکُمَا ۖ وَاِنۡ تَظٰہَرَا عَلَیۡہِ فَاِنَّ اللّٰہَ ہُوَ مَوۡلٰٮہُ وَجِبۡرِیۡلُ وَصٰلِحُ الۡمُؤۡمِنِیۡنَ ۖ وَالۡمَلٰٓئِکَۃُ بَعۡدَ ذٰلِکَ ظَہِیۡرٌ
مفسرین نے پھر یہاں غلطی کی ہے اور معنے یہ کیے ہیں کہ تمہارے دل ٹیڑھے ہو گئے ہیں۔ حالانکہ خداتعالیٰ نے فرمایا تھا کہ تمہارے دل پہلے ہی توبہ کی طرف مائل ہیں لغت میں لکھا ہے کہ صَغٰی اِلَیْہِ کے معنے ہیں مَالَ (مفردات) پس فَقَدْ صَغَتْ قُلُوْبُکُمَا کے معنے یہی ہو سکتے ہیں کہ تمہارے دل تو توبہ کی طرف پہلے ہی مائل ہیں۔ نہ معلوم مفسرین کو یہ کیوں شوق ہوا کہ ازواج مطہرات کو جن کے متعلق خداتعالیٰ فرما چکا ہے کہ اِنَّمَا یُرِیْدُ اللّٰہُ لِیُذْھِبَ عَنْکُمُ الرِّجْسَ اَھْلَ الْبَیْتِ وَ یُطَھِّرَکُمْ تَطْھِیْرًا (احزاب: ۳۴) گندہ قرار دیں۔ شاید کسی شیعہ
The words, "you two," seem to refer to ‘A’ishah and Hafsah who had led the demand for worldly comforts in their domestic lives. All the other wives of the Holy Prophet had, however, joined in the demand, though the leading part was taken by these two, and this, perhaps because they were the daughters respectively of Abu Bakr and ‘Umar, the two most respected among the Holy Prophet’s Companions. The phraseology of the verse indicates that the matter referred to in these verses was of a very serious nature, but taking honey from the house of one’s wife evidently is not so serious an affair as to have led to separation of the Holy Prophet from all his wives for about a month. Nor was the admonition to the Prophet’s wives implied in the words, 'Allah is his helper and Gabriel and righteous among the believers' called for in such a case.
Commentary:
The words "you two," seem to refer to ‘A’ishah and Hafsah who led the demand for worldly comforts in their homes. All the wives of the Holy Prophet had, however, joined in the demand, though the leading part was taken by these two, and this, perhaps because they were daughters respectively of Abu Bakr and ‘Umar, the two most respected among the Holy Prophet’s Companions. See also v. 2 above.
The phraseology of the verse indicates that the matter referred to in these verses was of a very serious nature, but taking honey from the house of one’s wife evidently is not so serious an affair as to have led to separation of the Holy Prophet from all his wives for nearly a month. Nor was the reprimand to the Prophet’s wives implied in the words "Allah is his Helper and Gabriel and believers…" called for.
1
مفسرین نے پھر یہاں غلطی کی ہے اور معنے یہ کیے ہیں کہ تمہارے دل ٹیڑھے ہو گئے ہیں۔ حالانکہ خداتعالیٰ نے فرمایا تھا کہ تمہارے دل پہلے ہی توبہ کی طرف مائل ہیں لغت میں لکھا ہے کہ صَغٰی اِلَیْہِ کے معنے ہیں مَالَ (مفردات) پس فَقَدْ صَغَتْ قُلُوْبُکُمَا کے معنے یہی ہو سکتے ہیں کہ تمہارے دل تو توبہ کی طرف پہلے ہی مائل ہیں۔ نہ معلوم مفسرین کو یہ کیوں شوق ہوا کہ ازواج مطہرات کو جن کے متعلق خداتعالیٰ فرما چکا ہے کہ اِنَّمَا یُرِیْدُ اللّٰہُ لِیُذْھِبَ عَنْکُمُ الرِّجْسَ اَھْلَ الْبَیْتِ وَ یُطَھِّرَکُمْ تَطْھِیْرًا (احزاب: ۳۴) گندہ قرار دیں۔ شاید کسی شیعہ
4281
Commentary:
The words "you two," seem to refer to ‘A’ishah and Hafsah who led the demand for worldly comforts in their homes. All the wives of the Holy Prophet had, however, joined in the demand, though the leading part was taken by these two, and this, perhaps because they were daughters respectively of Abu Bakr and ‘Umar, the two most respected among the Holy Prophet’s Companions. See also v. 2 above.
The phraseology of the verse indicates that the matter referred to in these verses was of a very serious nature, but taking honey from the house of one’s wife evidently is not so serious an affair as to have led to separation of the Holy Prophet from all his wives for nearly a month. Nor was the reprimand to the Prophet’s wives implied in the words "Allah is his Helper and Gabriel and believers…" called for.
3074
The words, "you two," seem to refer to ‘A’ishah and Hafsah who had led the demand for worldly comforts in their domestic lives. All the other wives of the Holy Prophet had, however, joined in the demand, though the leading part was taken by these two, and this, perhaps because they were the daughters respectively of Abu Bakr and ‘Umar, the two most respected among the Holy Prophet’s Companions. The phraseology of the verse indicates that the matter referred to in these verses was of a very serious nature, but taking honey from the house of one’s wife evidently is not so serious an affair as to have led to separation of the Holy Prophet from all his wives for about a month. Nor was the admonition to the Prophet’s wives implied in the words, 'Allah is his helper and Gabriel and righteous among the believers' called for in such a case.